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By C. Itter

The Stromateis of Clement of Alexandria (c.150-215 CE) has acquired a lot scholarly debate over even if it may be accorded the function of the 3rd and maximum section of his pedagogy. This was once a treatise that promised an account of the real philosophy of Christ set down for Christians looking greater wisdom of doctrine. This ebook takes a brand new method of interpreting the character and objective of those enigmatic books focusing on the shut courting among technique and doctrine, and the quantity and series of the texts as they've got come all the way down to us. the result is a concise precis of present scholarship on Clement's strategy and a clean photograph of the way he applies it to the transmission of esoteric doctrines.

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1–2. Str. 2. teaching, learning and writing in 2nd & 3rd c. alexandria 19 ings. The Word, like gold hidden among much earth, attracts the true seeker to itself. Osborn believes that, like the “streams of consciousness” of modernist writing, the Stromateis functions through the effective association of disparate ideas rather than through an ordered and systematic teaching: The aim is to say something which the ordinary forms of connected description could not say. The technique gives a greater insight into the mind of the writer than any ordinary technique can give .

Daniélou, Théologie de Judéo-Christianisme (Paris, 1958), 62–3 and “Aux sources de l’esoterisme Judeo-Chretien”, Arch 2/3 (1960), 39–46. 68 “Esoteric Tradition”, 42. In particular, Fortin cites the work of E. Schelstrate, De Disciplina Arcani (Rome, 1685). 69 The cautious opening to the first book of the Stromateis, as Osborn has stated, is due precisely to Clement’s view that the unwritten teaching will be revealed (and concealed) “through writing”. 70 Fortin claims that we would be in error to believe that Clement withheld any attempt to convey the truths of doctrines in the Stromateis, but that this does not mean that those doctrines are fully explicated.

102 Cf. Méhat, Étude, 530. 103 “Divine Pedagogy”, 9. Cf. Plato. Rep. 535a–536d. , 18–19. Cf. Str. 1–5. , 25. She cites a number of instances of Clement’s gnostic exegesis in her article “Concealment and Gnostic Exegesis: Clement of Alexandria’s Interpretation of the Tabernacle”, SP 31 (1997), 414–37. On the connection to the way Scripture teaches at various levels, see Fortin, ‘Esoteric Teaching’, 47. 100 101 teaching, learning and writing in 2nd & 3rd c. alexandria 31 Kovacs’s conclusions epitomise the more positive and traditional reading of the Stromateis.

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